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??The essence of The Bhagavad Gita is the Upanishadic mysticism of the union between Brahman and Atman. Most scholars agree to the fact that the Upanishads provide the fundamental frame and mode of Hindu thoughts. There are apparent conflicts, among the ways to salvation such as sacrifice, knowledge and devotion, which are difficult to the Western mind. However, when seen from the state of awakening (moksha), the Upanishadic ideal, the literal and conceptual conflict in the Gita disappears. The way of knowledge is primary and other ways can be convenient means (upaya). So thus, whether the historicity of the Gita is true or not, it doesn’t bother the Hindu mind much.
??However, for the matter of actual life for denominational survival, such a contradictory scripture is useless. This is proved by the fact that the Gita has not been popular. It has been almost unknown to the majority of the Hindu people.
??When the Gita was introduced to the West, it appealed to a particular group of people called Romanticists who were craving for an alternative for the Christian God. The mode of their mind is almost the same as that of the Upanishadic seers. The Gita had been unknown until the 1880s when India’s national movement called Neo-Krishna consciousness arose in which the Gita played the most important role for the best image of India. The Gita can’t be imaginable without the interplay between the West and India during last two centuries.
??Korea could be benefited by studying the Gita, which provides broad and deep religious experiences, for her own theological matters and samsaric practical life as well. The Gita can provide some ideas about the possibility of globalizing Korean culture by exploring the Western mind manifested in India’s Gita. It is the Upanishadic mentality which Korea can find in her Seon (Zen) tradition, and its effectiveness had been already proved by Daisetz Suzuki long ago. For the job to be well-done, there seems to be a long way for Korea to know her identity and to have necessary language skills and, most of all, intellectual manpower by proper religious education.
??However, for the matter of actual life for denominational survival, such a contradictory scripture is useless. This is proved by the fact that the Gita has not been popular. It has been almost unknown to the majority of the Hindu people.
??When the Gita was introduced to the West, it appealed to a particular group of people called Romanticists who were craving for an alternative for the Christian God. The mode of their mind is almost the same as that of the Upanishadic seers. The Gita had been unknown until the 1880s when India’s national movement called Neo-Krishna consciousness arose in which the Gita played the most important role for the best image of India. The Gita can’t be imaginable without the interplay between the West and India during last two centuries.
??Korea could be benefited by studying the Gita, which provides broad and deep religious experiences, for her own theological matters and samsaric practical life as well. The Gita can provide some ideas about the possibility of globalizing Korean culture by exploring the Western mind manifested in India’s Gita. It is the Upanishadic mentality which Korea can find in her Seon (Zen) tradition, and its effectiveness had been already proved by Daisetz Suzuki long ago. For the job to be well-done, there seems to be a long way for Korea to know her identity and to have necessary language skills and, most of all, intellectual manpower by proper religious education.
목차
Ⅰ. 머리말
Ⅱ. 『바가바드 기타』
Ⅲ. 서양과 『바가바드 기타』
Ⅳ. 인도와 『바가바드 기타』
Ⅴ. 한국과 『바가바드 기타』
Ⅵ. 한국문화의 세계화를 위하여
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Abstract
참고문헌 (27)
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UCI(KEPA) : I410-ECN-0101-2014-800-000807944